Child Education in Islam by ‘Abdullah Nasih ‘Ulwan Translated by Dr. M. Mahmoud Ghali Dr. A. Shafik Elkhatib Dr. M. Kamal Abdul-Ghani Dr, Ali Ahmad Sha‘ban Dr. M. Ash-Shahhat Al-Gindi Edited by Khalifa Ezzat Abu Zeid Selma Cook DAR AL-SALAM For Printing, Publishing, Distribution and TranslationDar AL-Salam for Printing, Publishing, Distribution and Translation Second edition 1424 A.H./2004 C.E. Deposit No: 16003 42000 ISBN: 977 - 342 -000-0 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without written permission from the publisher. Published by: Dar Al-Salam for Printing, Publishing, Distribution and Translation Bookshop (1): 120 al-Azhar St.,Cairo Tel: (+202) 5932820 Bookshop (2): | Hassan ibn Ali St., from Ali Ameen St, Mustafa An-Nahhas ‘extension, Naser City, Cairo (+202) 4054642 Owned and administered by: Abdul-Kadder Mahmoud Al-Bakkar 19 Omar Lotfy Street, Nasr City, Cairo Egypt ‘Tel: (+202) 2704280, 2741578 Fax: (+ 202) 2741750 Website: www.dar-alsalam.com |: info@)dar-alsalam.com E-mi Poy gS ay OLS al aide got ne 2 ei Sp (Gehl lath a = Olan le a gilts JUS 2 = cobb o> fle tees > perp all DS gle uy gh oe tte tet dmly quily taly HeLbl PLU Jb AL Rolf oak Yen e[\ teat sel ped 977-342-O00-0 sll @B,al Bs Opal) pane Sin Le alll olin gL ye gl peg Jk Vf U2} rtd Eke gall ge dog ee play dlgall Liat ND i BS NAT: gland ped ae ge Te eed SAE KS > pln Alas ¢ Le altel nl le BL oe gate gle oy abl CE pa ete Cr retyrrtvves S86 Tot yWettae = tretava~ Goetntt = earrare ate RAL SRY EM Mel http: /fwww.dar-alsalam.com — e-mail:info@dar-alsalam,cem, <=Contents Page Translators’ Introduction 9 Introduction a IL Part One Chapter One: The Ideal Marriage and its Relationship to Education — - - 18 A. Marriage as a Human Instinct 18 B. Marriage as a Social Interest - - 19 C. Marriage as a Selection and Choice 1 Chapter Two: Psychological Feelings Towards One's Children __26 A. Parents are Disposed to Love their Children 26 B. Having Mercy and Children is Blessing from Allah upon Mankind oo... : eet) C. Despising Girls is an Abominable le Jahilipyah (Preslamic Practice) - - 29 D. The Virtue of Whomever Endures his Child’s Death _...31 E. Giving Precedence to the Interests of Islam over One’s Children _ nn | F. Punishing and Temporarily Alienating a Child for Educational Purposes co 34 Chapter Three: General Rules Concerning the New-born Baby _ 37 The First Part: What the Parent Does at Childbirth 37 The Second Part; Naming of the Baby and its Rules .........41 The Third Part: The ‘Agigah and its Rules 48 The Fourth Part: Circumcision of the New-born Child and its Rules _ 54‘Chapter Four: Causes and Treatment of Children’s Waywardness ...38 Introduction 58 A. Poverty that Overwhelms Some Homes 2.02.0... 8 B. Conflict and Discord between Parents 58 C. Divorce and its Entailments of Poverty and Homelessness .. 59 D. The Spare Time that Dominates Children and Adolescents _.61 E. Corrupt Companions and Peers F. Mistreatment of Parents Towards Children 62 G. Watching Pornographic and Violent Films 63 H, Widespread Unemployment in the Society 64 I. Parents’ Forsaking the Raising of Children 64 J. The Calamity Facing Orphans 66 Part Two The Responsibilities of Educators - - 68 - Introduction pc 7 69 Chapter One: The Responsibility for Education in the Faith_..71 Chapter Two: The Responsibility for Ethical Education _____77 Chapter Three: The Responsibility for Physical Education ___.86 - Serious Problems Facing the Young —__ 90 1. SMOKIN omnes nee D0 2. Masturbation ...... arenes) ] 3. Drunkenness and Narcotics 96 4- Adultery and Sodomy . voommennimnnee 9D Chapter Four: The Responsibility for Intellectual Education .... 103 1. Educational Responsibility 103 2. Responsibility of Intellectual Enlightenment Mt3. Responsibility of Mental Health ... a 3 Chapter Five: The Responsibility for Psychological Education 114 ey Des et ~ a 4 b. Fear Ho 8 c. Inferiority Complex 122 d. Envy 130 e, Anger 133 Chapter Six: The Responsibility for Social Education 137 1. Implanting Psychological Principles 138 2. Consideration for the Rights of Others 146 3. Adhering to General Social Morals 164 4, Observation and Social Criticism 182 Chapter Seven: The Responsibility for Sexual Education 186 1. The Manners of Asking Permission to Enter 186 2. The Manners of Looking at Woman . «188 3. Keeping Children Away from Sexual Arousal 198 4. Teaching the Child the Legal Rulings Governing Puberty and Maturity 207 5. Marriage and Sexual Intercourse 209 6. Abstaining from Marriage until Allah Enriches Those Having no Means to marry 213 7. Is it Permissible to Speak Frankly to your Children about Sexual Affairs? 214 Part Three Chapter One: Effective Means of Children’s Education ...........216 1. Education by Setting a Good Example - 217 2. Education by Establishing Beneficial Habits 2323. Education by Wise Admonition os 240 4, Education by Observation... eee tee BST 5. Education by Appropriate Punishment 268 ‘Chapter Two: The Basic Principles of Child Education 278 - The Essential Qualities of the Educator 219 - The Plans of Conspiracy ........... a 283 - The Basic Principles of Child Education 293 = The Principle of Connection ene neo 293 First: The Connection of Belief... ~ 293 Second: Spiritual Connection — - - 294 Third: Intellectual Connection . pone SOF Fourth: Social Connection - a BOT Fifth: Sports Connection 321 - The Principle of Warning 826 First: Warning against ApOStaSy ccm 32T Second: Warning against Atheism oon 330 Third: Warning against Prohibited Entertainment .__ 333 Fourth: Warning against Hero Worship —...._ 342 Fifth: Warning against Keeping Bad Company 344 Sixth: Warning against Bad Manners —____ 345 Seven: Warning against Unlawful Things .___.. 345 - Prohibited Foods and Drinks ___ vom B47 - Prohibited Clothing, Adornment, and Appearance ... 353 - The Unlawful Beliefs of the Pre-Islamic Practice ....358 - Unlawful Earnings — 361 - Forbidden Amusements Dating from the Pre-Islamic7 Period ane teES 3) Chapter Three: Necessary Suggestions Concerning Education. 371 1. The Child Should Long for the Mast Honorable Gains ..371 2. Keeping in Mind the Innate Capacities of the Child 374 3. Giving the Child the Opportunity to Play and be Entertained. 375 4. Cooperation Between the Home, Mosque, and School ..377 5. Forming a Close Relation between the Instructor and the Child __ - = 380 6. The Daily Educational Program 382 7. Providing Useful Cultural Means a 396 8. Arousing the Child’s Desire to Read. 400 9. Feeling Responsible towards Islam socnusnnnennnenen 4Q3 10. Inculcating the Spirit of Jihad into the Child’s Mind _405 Final Words oo. ccms = AL Glossary —_ = 13In the Name of Allah, the Most Gracious, the Most Merciful‘Translators’ Introduction This is a translated summary of the book entitled ‘“Tarbiyatu Al- Awlaad fi Al-Islam” (Child Education in Islam) by “Abdullah Nasih Ulwan. The book was published in Arabic in two volumes by Dar Al-Salam for Printing, Publishing, Distribution, and Translation, Cairo, Egypt, in 1418 A.H. 1997 C.E. In translating the summary of the book, we have referred to the following: - Dr. M. Tagqi-ud-Din Al-Hilali and Dr. Muhsin Khan, the Noble Qur'an, Darussalam publishers and distributors, Riyadh, Saudi Arabia and Dr. Muhammad Mahmid Ghali, Towards Understanding the Ever-Glorious Qur'an, Cairo: Publishing House for Universities, Co. 2nd Edition, 1998. This translation of the meaning of the Qur’dn was used for rendering the Qur’anic Aydt (verses) into English. In some cases the translation was slightly modified with Professor Ghili’s permission. - Dr. Muhammad Muhsin Khan, Sahihu Al-Bukhdri, Beirut: Dar Al-Arabia, 1985. This translation of the Prophet's Ahadith (traditions) was occasionally consulted for the purpose of translation in the Arabic summary of the bock. Following are some of the frequently used acronyms in the translation: (C. E.): Common Era (A. H.): After Hijrah (Anno Hijra) (3): Be He (Allah) Glorified and Exlted (a): Be He Exalted in Might (the Exalted and Glorious) (i): May the blessings and prayer of Allah be upon him ( i.e. Muhammad) (388): Peace be upon him (one of Allah's Prophets) (4828): Peace be upon them (Allah’s Prophets)10 (a): May Allah be pleased with him (ic. One of the Companions of the Prophet Muhammad) («dis ): May Allah be pleased with her (i.e. female Companions of the Prophet Muhammad such as Umm Salamah) (#4): May Allah be pleased with them (i.e. two of the Prophet's Companions) (@s): May Allah be pleased with them (Propht’s Companions) Some of the symbols used in the transliteration of Arabic words (i.e. representing them as they are pronounced in Arabic, using Roman letters and some symbols) are: fod = z Khorkh = t dh = 3 sh = oe sors 2 we d = 2 t - a Zz orz = be . = t ghorgh = @ q = 3 . placed over a vowel = long vowel Any corrections, comments, or suggestions for improving the translation are most welcome. May Allah guide us all. The translatorsFin 8 998) ee LD Introduction Praise be to Allah who elaborated for mankind the right ways of child education in the Qur'an. He also legislated the principles of goodness, righteousness, and guidance in the rules of Islam. Peace and blessings of Allah be upon our Messenger Muhammad £&, whom Allah sent to humanity and revealed to him legislation which achieves glory and honor, status, and stability. And may peace also be upon his household, good and pure Companions. who presented great examples in educating children and established nations, and peace be upon those who follow their ways until the world comes to an end. Among the favors of Islam upon mankind is that it brought comprehensive ways to educate people and bring up generations, establishing nations and civilizations and setting up the principles of glory and urbanization. That is to convert misleading humanity from the darkness of polytheism, ignorance, misguidance and chaos, to the light of monotheism, science, guidance and stability. Allah says: zt tl A ly C1 @ ad Cees Sh A i ade Gp dL spas wi, Bt colt & RN at ee iit, to be “Indeed, there has come to you from Allah a light (Prophet Muhammad 3) and a plain Book (this Qur'an). Wherewith Allah guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islamic Monotheism).” (Al-Ma‘idah, 15-16) Opponents testified to the growth and continuity of Islam. Enemies acknowledged its vitality and eternity. Western thinkers and philosophers testified to Islam such as Bernard Shaw, Eliasa Child Education in Ista Abu Shabkah, Lane Poll and Ghustaf Lopon.” These acknowl- edgements give to those, who have sound mind and understanding, proof of the continuous and vital teachings of Islam. If Islamic law is characterized by divinity, comprehensiveness, growth and continuity then, is it merely theories written in books or just beliefs in the mind, or teachings practiced by people? Shaikh Sayyed Qutb answered this question saying, “Muhammad g& and his companions achieved victory only when they practiced and applied all the teachings of Islam. The Companions of the Prophet #& were examples in applying its teachings. When people saw them, they saw Islam. Hence, the teachings alone do not change mankind; the Qur’an alone does not change mankind; and the texts alone do not change mankind. So, Prophet Muhammad i& preferred raising men who applied these teachings above simply making speeches. He succeeded to demonstrate and represent Islam in the form of pious individuals.” Generations of Muslims still benefit from their characteristics and follow their ways in education, even in these days in which the rules of Islam are rarely applied, and the signs of the Muslim Caliphate have been removed, and enemies of Islam have been able to achieve their malicious aim i.e. converting the Muslim world into disputing nations and countries of different principles and traditions. They also indulge in dissolution and looseness and live without aim and entity and are afflicted with despair. Some reformers and callers to Alléh are also afflicted with despair and feel hopeless of ever being able to regain the nation to its past glory, Rather, some of those callers call to isolation because they think that this age is the last and the Muslim consequently should run away from seditions till he dies. This despair is a result of: (1) The spelling of all foreign or western names mentioned in the book is uncertain because the author only provided the Arabic transliteration. (editor)Titre wet 9 1, 1. Inability to understand the nature of Islam, Il. The love of life and hating death, TIL. The ignorance of the aim for which Muslims were created, This despair will be removed, and glory and victory will be achieved when they recognize that Islam is: a. The religion of strength and power, b. The religion which calls to knowledge and science, c. The religion which regards man as the vicegerent of Allah on earth to live in, discover it, and to benefit from its provisions, d, The religion which honors man and prefers him above all creatures, e. The religion of work, activity, labor and vitality, f. The religion of contemplation and thought on the creations of the heavens and earth so as to reach the truth about these creations, j. The religion which prohibits despair, h. The religion of honor and dignity. Despair will be removed and glory and victory will be achieved when Muslims in general, and callers and scholars in particular, liberate themselves from the love of this life and indulging in worldly pleasures. Also, when they liberate themselves from cowardice, fear, and hating death and be sure that Allah is the Provider, the Harm-Inflicting and the Benefit-Giver. Despair will be removed and glory and victory will be achieved if they recognize the sublime aim for which they were created. This aim is to worship Allah. The Qur’an declares: € ott Wy Sal HI ce 5 > “And I (Alléh) created not the Jinn and mankind except that they4 Child Education in Istam should worship Me (Alone ).” (Adh-Dhariyyat, 56) The question that arises is: What is the type of worship which Allah commands us? It is submission to Alléh’s teachings and loyalty to Allah and His Messenger and the believers; it is also the continuous commandment of Alléh to bring people out from the worship of people and idols to the worship of Allah; and rejecting concepts and beliefs which are in disagreement with Islamic law. This is the task and mission of the Muslim in this life. Thus, Muslims should recognize the nature of their religion and liberate themselves from loving life and hating death and recognize the aim of their creation so as to achieve growth for Islam and regain their previous glory and strength The question that arises is: What is the way to reformation and what is the starting point to reform the good society? The answer lies in the word “education” which encompasses many meanings, concepts and fields. It includes education of the individual, the family, society and humanity. Under each meaning, there are other types and divisions. All these meanings aim at setting up noble societies and ideals. This education of children is a branch of individual education in which Islam calls to prepare and reform him to be a useful and good member of society. This book explains the whole and right way of child education in Islam. When you read it, you will recognize the characteristics and comprehensiveness of Islamic Law. You will also recognize the ways of Islam in education and reformation. When educators follow his way, the Ummah will achieve stability, safety and happiness, and disorder, fear, and unhappiness will be removed, You will recognize that Islam is the religion of life, humanity, awareness, education, and reformation. It is noticeable that the Islamic library is poor in regards to books on child education in [slam. I did not find a comprehensiveTntrodwetion = 1S book about child education in Islam from birth to puberty save the book entitled “Tuhfat Al-Maudud fi Ahkam Al-Mawlud” by Ibn Qayyim Al-Jawziyyah ais. It deals with the rules of the newborn. I have referred to it in the third chapter. I did my best and searched in references and volumes to write a comprehensive book dealing with child education from birth to puberty. It also deals with the complete way upon which parents and educators should follow. I have divided the book into three parts. Each part is divided into numerous chapters, and every chapter contains several subjects. It will be as follows: Part One: Chapter One: The Ideal Marriage and its Relationship to Education Chapter Two: The Psychological Feelings Towards Children Chapter Three: General Rules Concerning the New-born baby Chapter Four: Caus ness and Treatment of Children’s wayward- Part Two: Chapter One: The Responsibility for Faith Education Chapter Two: The Responsibility for Ethical Education Chapter Three: The Responsibility for Physical Education Chapter Four: The Responsibility for Intellectual Education Chapter Five: The Responsibility for Psychological Education Chapter Six: The Responsibility for Social Education Chapter Seven: The Responsibility for Sexual Education Part Three: Chapter One: Effective Means of Children’s Education Chapter Two: The Basic Principles of Educationb> —————————————————————— Child Education in Islam Chapter Three: Necessary Educational Suggestions These are the main points for each chapter in each part of the book. The reader will find other important points and useful subjects branching from these chapters. The aim of these points and subjects is to provide and outline an evident and better way for child education. Finally, I ask Allah to make this work sincere for His sake and to accept it as a good work on the Day of Judgment. I ask Him also to make it useful for mankind. ‘Abdullah Nasih ‘UlwanPart One 1. Chapter One: The Ideal Marriage and its Relationship to Education 2. Chapter Two: Psychological Feelings Towards Children 3. Chapter Three: General Rules Concerning the New-born Baby 4, Chapter Four: Causes and Treatment of Children’s Waywardness———————————————— Part One Chapter One The Ideal Marriage and its Relationship to Education It is preferable to demonstrate three aspects of marriage before setting out to explain the foundations laid down by Islam for educating children A. Marriage is a human instinct B. Marriage is a social interest. C. Marriage is a selection and choice: A. Marriage as a Human Instinct Islamic Shari'ah opposes monasticism, which conflicts with man’s instinet, and contradicts hi inclinations, desires, and motivations. Likewise, Islamic Shari'ah prohibites Muslims to abstain from marriage or renounce it and intend to live as a monk, devoting oneself to worship. Al-Bukhari and Muslim related that Anas «Me said, “Three people came to the houses of the Prophet's wives to inquire about his manner of worship. When they were told, they seemed to have deemed it little. So, they said, How come we compare ourselves to the Prophet g& as his past and future misdeeds have been forgiven. Then one of them said, ‘I will perform prayer throughout the night forever.’ The other said: ‘T will fast throughout the year and will never break my fast.” The third said, “I will keep away from women and will not marry forever.” So, Allah’s Messenger came to them and said, ‘dre you the people who said so and so? By Allah, I am the most submissive to Alléh and most afraid of Him among you: yet I fast and break my fast, I pray and sleep, and I marry women. So, he who does not follow my tradition in religion, is not one of my followers.” So, it is clear that marriage is seen by Islam as a human instinct, that makes man’s desires and inclinations materialise, and comform to the natural law of life.The Ideal Marriage and its Relationship to Education —————_— 19 B. Marriage as a Social Interest 1. Preserving the human race: through marriage, the human race continues to exist, propagate, and continue until the Last Day. The Noble Qur’én pointed to this social rationale and human interest by saying: 15 bo de KS AN es fo a > “And Allah has made for you ‘toma (mates ar wives) of your own kind, and has made for you, from your wives, sons and grandsons...” (An-Nahl, 72) And Allah @ said, We Ye, Oe 25 ESE SS 5h Ed SAE oll AS eT a Ep 4 “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Hawwa (Eve) and from them both He created many men and women,” (An-Nisd, 1) 2. Preserving Lineage: through marriage, the lineage or ancestral line is defined. Were it not for marriage, which Allah has ordained for mankind, the society would have been swarmed with children of no lineage or honor; a situation that entails dissipating human dignity, sublime manners, and awful diffusion of corruption and libertinism, 3. Keeping the society free from immorality: through marriage, the society is kept safe from immorality and social disunity. If the instinct of inclination to the other sex is satisfied through legitimate marriage, the nation will entertain the best morals and manners, and will communicate the message, and fulfill their duty as Allah wishes them to. Verily, nothing is more truthful than what the Prophet #§ said to point out the moral rationale of marriage and its social benefits when he was urging the youth to get married. He said, “0 youth, Whoever ean marry must marry since it will keep his sight and private parts clean and pure, but those who0 —————— Part One cannot marry, must attend to fasting, since it will contral his sexual desires.” 4. Preserving the society from disease: through marriage, the society maintains safety from widespread fatal diseases that result from adultery, whoredom, and fornication, such as syphilis gonorrhea, and other deadly diseases that weaken the body, and diffuse epidemic diseases. 5. Spiritual and psychological serenity: through marriage, amity, love, and intimacy grow between the husband and wife. Allah 88 said: as oy eat a OK Ke WES a “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” (Ar-Riim, 21) Such a psychological and spiritual serenity is a good aid for raising children and caring for them. 6. Cooperation between spouses for building the family and raising children: through marriage, the spouses cooperate to build a family and bear its responsibility, as each of them are complementary to the other, So, the wife does what is prescribed to her, and what conforms to her feminine nature, by supervising and managing the houschold chores, and looking after the children, And the husband works within his domain, and does what conforms to his nature and manhood. So he works, toils, and looks after the family. By such cooperation between the spouses, a faithful generation and good offspring would come into being, and the house would be a place of love and stability. 7. Burning passion for parenthood: through marriage, the parents’The Ideal Marriage and its Relationship to. Education —=——————— 21 feelings and sentiments towards the children begins to burn, and motivate them to care for their children and to bring them up properly. These are the most important social interests stemming from marriage. They are very closely related to family reforma- tion, child breeding, and raising generations. C. Marriage as a Selection and Choice Islam has established bases and rules for both the suitor and his fiancé. If they follow them and take them as guidelines, the marriage will be successful and will flourish, and the family will be faithful, moral, and secure. The following are the mest important of them: 1. Choice based on religion: what is meant by religion here is the sound understanding of Islam, practical application of all its rulings and manners, and full commitment to the Shari‘ah’s methods and principles. If both the suitor and his fiancé are up to such a standard of understanding, application, and commitment, we describe them as religious and well-mannered. That is why the Prophet #& guided marriage seekers to look for a pious partner. Al-Bukhari, Muslim, Abi Dawiid, An-Nas@i and Ibn MAjah related that Abu Hurairah, said that the Prophet #& said, “Tt is self-evident that a woman is sought for marriage for four reasons: her riches, her noblebirth, her beauty, and her religion. So, get the pious one and strive to get her.”" In accordance with that, the Prophet #¢ guided the girl’s family to seek the religious and well-mannered suitor. At-Tirmidhi related that Aba Hatim Al-Mazni said that the Prophet & said, “Uf you were approached by he whose religion and manners satisfy you, let him marry your daughter, if you do not do that, there will be dissension in the earth and great corruption.” Is there any greater dissension inflicted upon religion and morals than a faithful girl falling in a libertinistic suitor’s hands, or22 Part One an atheist husband who bears no respect for honour or jealousy? And is there any greater dissension related to a righteous woman than falling under the matrimonial authority of an immoral, libertine husband, who forces her to abandon the veil and to mix with men, and compels her to drink wine and dance with men? So many girls, unfortunately, who were exemplary in their family’s home regarding chastity and purity, but when such a girl moved to a libertine house, and a licentious husband, she turned into an unrestrained and careless woman, not valueing the principles of morality or the concepts of chastity and honour. No doubt that when children grow up in such a sinful house, they will acquire perversity and libertinism, and will be fed with corruption and maleficence. So, a choice based on religion and with morals is the most important factor in achieving happiness for both spouses, virtuous Islamic breeding for the children, and good rank and stability for the family. 2. Choice based on noble birth and honour: among the rules laid down by Islam for choosing a spouse, is to choose your spouse from a family known for their righeousness, morals, noble birth, and honor. [bn-Majah, Al-Hakim, and Al-Bayhaqi related that ‘Aishah «& said that the Prophet 4 said, “Choose for your sperm, and marry your equals, and let them marry your daughters.”” This Hadith, and many others, direct the attention to the necessity of choosing someone of noble birth, so that the man can obtain moral, pious, and righeous children. In accordance with this meaning, Uthman Ibn Abi Al-‘As Ath-Thagqafi advised his sons to select their wives, and avoid ill-bred families. He advised them saying: “0 sons, the man who seeks marriage is like one who plants, so, everyone should see where he is putting his seeds, and it is quite rare to get noble offspring from the ill-bred, so select your wives even if you have to wait for a while.”The Ideal Marriage and its Relationship to Education ———————_—. 3 Such a selection, that the Prophet #§ has advised us of, is taken as one of the greatest scientific facts, and educational theories in modern times. Genetics proved that the child inherits his parent’s moral, physical, and intellectual characteristics. So, when the selection of a spouse is based on noble birth, honour, and righteousness, children grow up bearing these same qualities, and when a child combines inherited righeous qualities and virtuous breeding, he attains the climax of religion, morality, and piety. 3. Exogamy: among the wise Islamic instructions regarding selecting a spouse is preferring a woman who is not from one’s family (ie. cousins ete.) for seeking intelligent children, assuring their safety from inherited diseases, expanding the family acquaintance and strengthening social bonds. Genetics has proved that endogamy weakens the offspring physically and mentally. 4. Preferring virgins: among the rational Islamic instructions regarding selecting a future wife is preferring virgins to women who were married before. This is because the virgin is disposed to intimacy and familiarity with her first husband, contrary to the woman who was married before, since she may not find intimacy or love with her second husband. But the virgin loves her husband, and does not long for another man, because she knew no one but him. “Aishah & made all these meanings clear when she said to the Prophet ££, according to Al-Bukhari, “‘O Messenger of Allah if you were in a valley with two trees. One was eaten from, and the other was not eaten from, of which would you let your camel graze? He said, At the one which was not eaten from. She said, That is me.” She meant to point to her precedence over his other wives, since she was the sole virgin wife he married. Indeed, the selection of a virgin is desirable unless there was a serious reason for marrying a deflowered woman who was married before, as in the case of a widower or divorced man who is looking for a woman24 Part One (wife) to look after his house and bring up his children, Al-Bukhari and Muslim narrated the dialogue that took place between the Prophet # and Jabir on their way back from the expedition of Dhat Ar-Riqé. The Prophet said to him: “O Jabir, have you got married? He replied: yes, He asked: A virgin or a deflowered woman? He replied: a deflowered woman. He asked: Why not a virgin so that you may play with her and she with you? He replied, O Messenger of Allah, my father was killed in the battle of Uhud and left seven girls, so I married a deflowered woman to gather them around her and look after them. The Prophet & said: You did the right thing, insha’ Alidh. 5- The preference of marrying a fertile woman: among the instructions of Islam for selecting a wife is that she is fertile, to achieve the purpose of marriage i.e. having children, preserving the human race, and inhabiting the earth. One of the women’s merits is to bear children, and that is why the Prophet #§ preferred Khadijah 4 to his other wives. So, he mentioned that she gave him children while others did not as a privilege of hers. The Prophet #% advised not to marry barren women however beautiful they might be. Abi Dawid and An-Nasa’i related that Maqil Ibn Yasar said that a man came to the Prophet #& and said to him “‘T love a well-bred and beautiful woman, but she is barren. Shall 1 marry her? The Prophet #& said, “No.” The man came a second time and the Prophet g said, “‘No.” When he came the third time, the Prophet jf; said to him, “marry the loving and fertile woman, as I shall take pride in your abundance.” These are the most important principles of marriage, as it satisfies human needs, suits the desires of life, attributes the children to their parents, frees the society from libertinism and fatal diseases, achieves cooperation between spouses, and ignites the parent’s sentiment for parenthood. Marriage in Islam is based on strong foundations, and sound rules relating to the selection of‘The Ideal Marriage and its Relationship to Education ————. 25 a spouse. The most important of which is religion, noble birth and awareness of the spouse’s rights. The very beginning of raising children in Islam stems from an ideal marriage built on selecting a righteous wife. By doing so, the Muslim family is formed, and a faithful generation, and righteous progeny are raised.26 Part One Chapter Two Psychological Feelings Towards Children A. Parents are disposed to love their children It is intuitively known that the hearts of parents are disposed to love their children, and are filled with psychological feelings and parental compassion to protect, have mercy, sympathize, and care for them. Were it not for that, the human race would have vanished, and parents would not have had patience to look after their children, sponsor them, bring them up, caring for them or seeking their interests. The Noble Qur'an has depicted these parental feelings so, sometimes, it makes children the adornment of this present life: QUE geal 5 OI dit > “Wealth and children are the adornment of the life of this world...” (Al-Kahf, 46) On another occasion it considers them a great bounty that is worth thanking the Giver: 4 Si BI KGS ats SA sls > “We helped you with wealth and children and made you more numerous in man-power.” (Al-Isri, 6) On a third occasion, it made them the comfort of the eyes if they were pious: 00, cog Cas At 6 ——— — —— — Part One rence J seh teat i pda “You (O Muhammad 3) will not find any people who believe in Ailéh and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad #%) even though they were their fathers, or their sons, or their brothers, or their kindred (people ).” (Al-Mujadalah, 22) There are many other texts related to this view that show that alienating children and kinsmen when they insist on disbelief, is a requirement of faith and belief, because Islam is the bond of brotherhood which must precede any other bond. In this chapter, “The Psychological Feelings towards Children,” we have pointed out that some of them may be instinctive and innate in the parents’ hearts such as the feelings of love, tenderness, kindness and mercy. Without these feelings, the enactment of Allah’s law would not have been established, as to preserving the human race. Parents would not have been motivated to care for their children and bring them up, and the family would not have been united, coherent, or well-established. We have also shown that some other feelings are jahiliya (pre-Islamic practice), such as disliking girls. And you have seen how Islam tackled this abominable custom so that the parents’ feelings towards boys and girls may be the same, without preference or discrimination. You have also seen that some of these feelings are motivated by general interests, such as giving precedence to Jihdd and to the call to Allah over loving spouses and children. Also that some of them are educational, such as admonishing, rebuking, alienating and punishing a child. You have seen that Islam went through successive stages of teaching manners i.e. admonishing, alienating and finally moderate beating. These are the outlines concerning some of the Islamic teachings relating to bringing up children, reforming them and raising them in sound, straight manners.General Rules Concerning the New-born Baby =————_—. 37 Chapter Three General Rules Concerning the New-born Baby The First Part What the Parent Does at Childbirth 1. The recommendation of giving glad tidings and congratulations at childbirth: It is recommended for a Muslim to take the initiative to please his Muslim brother in case he had a newborn baby by giving him glad tidings and making him happy. In case he missed giving him glad tidings, he must congratulate him and pray for him and his newborn baby. The Noble Qur’An stated several times to give glad tidings to those having newborn babies in order to guide Muslims and teach them to do the same. In doing so, it has a powerful effect on strengthening bonds of love among Muslim families. Allah @% said in Ibrahim’s story : OS Fe KING He Je HC te eth a, hy oe > a5 OS YE FG tas oe ah pes Sy fis ot 3 5 od oy, GE 1S EE Ah @ 4S “And verily, there came Our Messengers to Ibrahim (Abraham) with glad tidings. They said: Salaam (greetings or peace!) He answered, Salaam (greetings or peace!) and he hastened to entertain them with a roasted calf. But when he saw their hands went not towards it (the meal), he mistrusted them, and conceived a fear of them. They said: ‘Fear not, we have been sent against the people of Lit (Lot).” And his wife was standing (there), and she laughed (either, because the Messengers did not eat their food or for being glad for the destruction of the people of Lit (Lot)) But We gave her glad tidings of Ishég (Isaac), and after Ishaq, of Ya‘qab (Jacob).” (Hod, 69-71). And Allah @ said in Zakariyya’s story: € i BBG S i 3 ea HB Ht8 —————— Part One “Then the angels called kim, while ke was standing in prayer in Al- Mihréb (a praying place or a private room), (saying): “Alléh gives you glad tidings of Yahya (John)...” (Al ‘Imran, 39) And also in another verse: “(Alléh said) “O Zakariyya (Zachariah)! Verily, We give you the glad tidings of a son, whose name will be Yahya (John). We have given that name to none before (him).” (Maryam, 7) Al-Bukhari mentioned that when the Prophet g was born, Thuwaybah gave glad tidings of his birth to his uncle Aba Lahab, who was her master, and said to him, “Abdullah has been given a boy tonight. So Abd Lahab set her free out of happiness with the news. Allah @ rewarded him for that as he let him drink after his death from the little hollow between his thumb and his other fingers. As-Suhayli mentioned that Al-Abbas said, “I saw Abii Lahab in the worst state; in my dream a year after his death; he said: ‘I have never been in comfort since I left you, except that the punishment becomes less painful every Monday i. ec. the day on which the Prophet # was born, and Thuwaybah gave glad tidings of his birth, and Abfi Lahab was happy about it.” Concerning giving congratulations on the birth of a child, Imam Tbn Al-Qayyim quoted Abi Bakr Ibn Al-Mundhir in his book “The Gift of the Beloved" as saying, “We quoted Al-Hasan Al- Basri as saying, ‘that a man came to him, while in his presence was a man with a newborn boy, the man said, ‘May Allah bless your knight.’ So Al-Hasan said to him, ‘How can you tell whether he will be a knight or a donkey?’ He said, ‘Then, what should I say?” Al-Hasan said, ‘Say May Allah bless your gift, and may you thank the Giver, and be dutiful, and may he (i.e. the boy) grow up well.” These good tidings and congratulations must be extended to every newborn child, whether it is a boy or a girl.- 39 General Rules Concerning the New-born Baby 2. Recommendation of saying the Adhén and Igdmah in the newborn’s ear Among the rules laid down by Islam for a newborn child is to say the Adhdn in his right ear and Iqamah in his left ear immediately after he is born. Abii Dawid and At-Tirmidhi related that Aba Rafi‘ said, “I saw Allah’s Messenger saying adhén in Al-Hasan Ibn Ali’s car when Fatimah gave birth to him,” According to Ibn Al-Qayyim’s book, the secret behind saying the Adhdn and Igamah is that it is the first thing that a human being hears. They are the words of the Supreme call which contains Allah's magnificence and glory, and the shahadah which represents his first step into Islam. So this is like an instruction for him as he starts this life, similar to that of the instruction Tawhid (Oneness) he is given when his life ends. We do not exclude that his heart may benefit from the Adhdn though he may not feel it, as well as achieving another benefit, that is, pushing Satan away by the words of the Adhdn, although he (Satan) was awaiting his birth. His Satan learns of what weakens him, and teases him once he gets close to him. Another symbol rests there, ie. (calling him to Allah's way), religion and worship before Satan calls him to his own way. The innateness upon which Allah has originated mankind was there before Satan changed it and turned man away from it. Many other meanings and symbols lie within the words of the Adhdn. 3. Recommending Tahnik for the baby once he is born Tahnik means to chew a date, then to rub the newborn’s mouth with it by putting a little of the chewed date on the fingertip, and then inserting it into the baby’s mouth. You then move it gently to the right and left, until the whole mouth is rubbed with the chewed date. If dates are not available, any sweet food may do. The rationale behind this may be strengthening the mouth muscles by exercising the tongue and the mouth, preparing the baby foree art One sucking his mother’s breasts during nursing. It is also recom- mended that Tihnik be done by a pious and righteous man for seeking his blessings and hoping that the baby may grow up to be righteous and pious. Among the Hadiths that the scholars quoted for recommending Tahnik are: It is mentioned in the Sahthayn that Aba Burdah related that Abfi Misa % said, “I had a baby, and I took him to the Prophet %& and the Prophet # called him Ibrahim, made Tahnik to him with a date and asked Allah to bless him, and returned him to me. Also, it is mentioned in As-Sahihayn that Abi Talhah said to Anas Ibn Malik, “Take him (ie. the baby) to the Prophet #& and send some dates with him. The Prophet #§ took him and asked, ‘Is there anything with him?’ They said, Yes, some dates. The Prophet & took the dates and chewed them, then took them from his mouth and put them into the baby’s mouth and called him ‘Abdullah.” 4. Recommendation of shaving the baby’s head Among the rules laid down by Islam for the newborn baby is to shave his head on his seventh day and to give its weight in gold or silver to the poor and needy. The rationale behind this is twofold: The first is related to the baby’s health. Shaving his head strengthens him as well as opens the pores on his head. The second is social, as giving the weight of his hair in money to the poor is a kind of social solidarity and cooperation. Among the Hadiths that the scholars quoted for recommending shaving the baby’s hair and giving its weight in silver to the poor are: In Al-Muwatta’, Malik related that Ja‘far Ibn Muhammad's father said, “Fatimah ys weighed the hair of Al-Hasan, Al-Husayn, Zaynab and Umm Kulthiim and gave its weight in silver to the poor. And Yahya Ibn Bakir related that Anas Ibn Malik @ said that the Prophet # ordered Al-Hasan and Al-Husayn’s hair be shaved on their seventh day. So it was done, and the weight of their hair was given in silver to the poor.”-41 General Rules Concerning the New-born Baby The Second Part Naming the Baby and its Rules 1. When should a baby be named? Collectors of Suanah related that Samurah said, the Prophet 25 said, “Every child is bound to have ‘aqiqah, to be slaughtered for him, and is given a name, and has his head shaved, ail on his seventh day.” This Hadith shows that naming a child is to be done on his seventh day. There are some other authentic Hadiths that show that a newly born child can be named on the day of his birth. Among them is Muslim in his Sahih quoting Anas 4 as saying that the Prophet said, “A boy has been born for me tonight and I named him after my ancestor Ibréhim.” It is deducted from these Hadiths that we have a choice. So a baby can be named on his first day, or his third day, or we can relegate it to his ‘agigah day i.e. the seventh day. It can also be done before or after that. 2, Recommended names and disliked names A parent must pay great attention to selecting a name for newly born child by choosing the most beautiful name, following our Prophet's guidance. Abii: Dawiid related that Abi Ad-Darda said that the Prophet #& said, “ You will be called an the Doomsday by your names, and your fathers names, so choose nice names.” And Muslim related, in his Sahih, that Ibn ‘Umar # said that the Prophet & said, “The best of your names to Allah are ‘Abdultih and “Abdur-Rahmdn.”” The father must avoid an ugly name that may injure his dignity and be a reason for making fun of him. The Prophet i used to change the ugly names, according to what At-Tirmidhi quoted *Aishah a. At-Tirmidhi and Ibn Majah related that [bn ‘Umar 4 said that a daughter of ‘Umar’s was called ‘Asiyah (disobedient)92 Part One and the Prophet 4% called her Jamilah (beautiful). Aba Dawid said that Allih’s Messenger # changed the names of Al-'Asi, “Aziz, ‘Ugiah, Shaytan, Al-Hakam, Ghurdb and Habbab and gave the name Si/m (i.e. peace) to a man called Harb (i.e. war), Al- Munbaith to a man called Al-Mudaji, Bani Al-Rishdah to a family called Bani Az-Zinyah, and Bani Rishdah to a family called Bani Mughwiyah. Abi Dawiid said, “I did not mention the chain of narrators for the sake of being brief.” He also has to avoid names derived from pessimistic meanings for the sake of clearing the child from the harm of such names. Al-Bukhari related in his Sahih from Sa‘id Ibn Al Musayyab, that his father, quoting his grandfather said, “I came to the Prophet 4% and he said, ‘what is your name?’ I said, Hazn “, so he said, “You are called Sahi, He said, I will not change a name given to me by my father. Ibn Al-Musayyab said, “Roughness is still manifest in us’.” He also has to avoid the names which are tokens of Alléh #8 such as Ahad, Samad, Khaliq, Razziigq, ete. Abti Dawtd said in his Sunan: “When Hani came to the Prophet # in Madinah with his people, he used to be called Abdul-Hakam. So, the Prophet ¢& called him and said to him: “Verily, Allah is the Hakam, and He has the jum (judgment), why then are you called ‘Abdul-Hakam? He said, My people resort to me whenever they differ in opinion, and I issue the judgment, and they accept my judgment. So, Allah’s Messenger £ said, “How nice, do you have children?” He said, I have Shurayh, Muslim, and ‘Abdullah. Allah’s Messenger si asked, “Who is the eldest?” He said, Shurayh. Allah’s Messenger 4 said, “Then you are called Abii Shurayh.”” Muslim related in his Sahihthat Abu Hurairah said that Allah's Messenger £6 said, “The most enraging and worst man to Allah $2 on the Doomsday is aman (i) i.e. rough and hard. (2) i.e. easy and lenient.General Rules Concerning the New-born Baby ——————. 43 called the king of kings, there is no king but Allah.” He also has to avoid names referring to good omens or optimistic meanings in order to avoid sadness that may result from using the names in a negative stucture. Examples are flak (successful), Nafi (useful), Rabdh (gain), and Yasar (easy). Muslim, Abd Dawid, and At-Tirmidhi related that Samurah Ibn Jundub said, Allah’s Messenger # said to me: “the most beloved phrases to Allah are four: Subhéna Allah, (Glory be to Alléh), Al-hamdu lillah, (praise be to Allah), la ilah illa Allah, (there is no God but Allah), and Allahu Akbar (Alléh is the greatest). Da not call your son Yasdr, Rabah, Najth or Aflah, for when you say: “Where is he?” while he is not there, the answer negates the meaning of his name. These phrases are four, never add to them.” He also has to avoid names that indicate submission to gods other than Allah such as: Abdul-'Uzzd, Abdun-Nabi, Abdul-Hussayn and similar names, since they are obviously prohibited. As to the Prophet’s saying in the battle of Hunayn: “J am the Prophet undoubtedly, I am the son of Abdul- Muttalib.” It does not mean that he’s giving himself a new name, but it merely indicates the name by which he was known, especially in situations of challenging an enemy, as was the case with the Prophet £&. So saying a name for identifying oneself is not prohibited, since the Prophet's followers 4 used to mention before the Prophet £5 the names of their tribes such as Bani Abdu-Mandf, Bani Abdush- Shams and Bani Abdud-Dar, and the Prophet #% did not forbid them to do so. Finally, one must avoid the names that indicate softening, similarity to girls’ names and amour, such as Huyém, Nihad, Sawsan, Mayyadah, Nariman, Ahlam and the like in order that the child may acquire a sense of good personality and distinct character. Therefore, the Prophet urged the people to name44 —$—— Part One their children after the Prophets’ names and the names of ‘Abdullah, ‘Abdur-Ralimdn and similar names composed of ‘Abd and one of the Most Magnificent Names of Allah && Abi Dawid and An-Nasa‘i related that Abi: Wahb Al-Jushamiy 4 said that Allah's Messenger £& said, ‘‘Name yourselves after the Prophets and the most beloved names to Alléh are ‘Abdullah and ‘Abdur-Rahmdn and the most truthful of them are, Harith and Hammém, and the ugliest of them are Harb and Murrah.” 3. It is Sunnah to give the child a nickname Among the educational principles laid down by Islam concerning raising a child is to give him a nickname composed of Abu (father of) and another part. This yields some educational gains such as: - Inculcating a sense of dignity and respect into the child’s soul. - Developing his social character and making him feel that he has grown up. - Giving him amiable treatment and pleasing him through calling him by this lovely nickname. For these benefits and considerations, the Prophet #& used to nickname children and call them by these names. It is related in Sahihayn that Anas said, ‘The Prophet # was the best of all people in morals. I had a brother called Abii Umayr, who I think, had been newly weaned, Whenever the child was brought to the Prophet , he used to say to him, “O Abii Umayr! what did An- Nughayr (i.e. nightingale or bird) do?” Some matters related to naming and nicknaming A.In case the parents had different opinions regarding naming their child, the right to name the child is given to the father. The Qur’An stated that the child carries the name of his father, not his mother. Allah U& says,General Rules Concerning the New-born Baby ——————————. 45 al he 5 paz > “Calt them (adopted sons) by (the names of) their fathers: that is more just with AHGh.” (Al-Abzib, 5) The Hadiths mentioned earlier show that the right of naming is given to the father, such as the Hadith that Muslim related quoting Anas that Allah’s Messenger g& said, ‘I kad @ son born to me tonight and I called him afier my ancestor Ibrahim.” B. The father, or any other person, is not entitled to give the child an ugly name like ‘Awar (one-eyed), ‘Araj (lame). or similar names for abiding by the general prohibtion stated by Alléh’s && saying: € SN ES Gp “Nor insult one another by nicknames...” (Al-Hujurit, 11) C. Is it permissible to nickname someone “Abul-Qdsim’? Scholars have unanimously agreed that naming children after the Prophet's name {& is permissible since Muslim related that Jabir 2 said, “A boy was born for a man of us, so he named him Muhammad. His =] people told him, “We will not permit you to name him after the Prophet #.” So the man carried his son and said, “O Allah's Messenger, I have a boy born for me, and I named him Muhmmad, but my people said they would not permit me to do so.” So, Allah's Messenger 2§ said, “Name yourselves after my name but do not call yourselves by my kunyah (i.e. nickname ). ‘As to calling oneself by the Prophet’s & Kunyah, the scholars have different opinions: First: absolute reprehension, quoting the above-mentioned Hadith, and the Hadith related by Al-Bukhari and Muslim quoting Abu Hurairah that Allaéh’s Messenger #& said, “Name yourselves after my name, bud do not call yourselves by my Kunyah.” Al-Shafi'i has adopted this stand46 ———___— Part One Second: absolute permission; quoting what Abi Dawid related in his Sunan that *Aisha said, “A woman came to the Prophet #§ and said, ‘O Allah’s Messenger, | gave birth to a boy and called him Muhammad and nicknamed him Abul-Qasim, but someone told me that you dislike that.’ The Prophet #& said, ‘Who allowed naming after my name, and prohibited my kunyah? And Ybn Aba Shaybah said, ‘Muhammad Ibn Al Ash‘ath, ‘Aishah’s nephew, was nicknamed Abul-Qasim.” Ibn Abi Khaythamah related that Az-Zuhari said, “I saw four of the Companions’ sons, all of whom were named Muhammad, and had Al-Qasim as kunyah; they are: Muhammad Ibn Talhah bn ‘Abdullah, Muhammad Ibn Abi Bakr, Muhammad Ibn Ali Ibn Abi Talib and Muhammad Ibn Sa‘d Ibn Abii Waqqas. Imam Malik was asked about naming of Muhammad and giving Abul- Qasim as a kunyah. He said, “This is not prohibited and I do not see any harm in doing that. The scholars who said that it is allowed and that the Hadiths that prohibited it were abrogated. Third: it is not allowed to combine both name and kunyah, but it is allowed to have cither. Quoting what Abii Dawiid related, Jabir > said that Allah’s Messenger Af said, “Whosoever is named after imay name, is not to have my kunyah as his kunyah and whosoever has my kunyah as his kunyah, is not to be named by my name”. And bn Abéi Shaybah related that Allah's Messenger #& said, “Do not combine my name and my nickname or kunyah.” Fourth: prohibition of having the Prophet’s nickname or kunyah is confined to the Prophet’s lifetime but it is allowed after his death. Quoting what Abd Dawid related, Muhammad Ibn Al-Hana- fiyyah said, Ali 4 said, “In case I get a boy born for me after you, may I name him after your name, and give him you kunyah?” the Prophet 2& said, ‘“Yes."” Humaid Ibn Zangawayh said in his book Al-Adab: “T asked Ibn Abi: Uwais about MAlik’s opinion on a manGeneral Rules Concerning the New-born Baby = 47 who combined the Prophet’s name and Awnyah, he said that Malik said, ‘This was forbidden during the Prophet's lifetime, lest someone should be called by the Prophet's name and kunyah and the Prophet # may respond to the call, but after the death of the Prophet & there is no harm in doing so. The fourth opinion may be the preponderant one. So, it is permissible to name someone after the Prophet’s name and kunyah. The Hadiths that forbid it are restricted to the Prophet’s lifetime only for the purpose of evading confusion between the Prophet and the person who is being called. But after the Prophet's death, the problem of confusion will not emerge. Again, the above mentioned Hadith narrated by Az-Zuhriy that he saw four of the the Prophet's companions’ sons having the Prophet’s name and kunyah proves that this practice is permissible.Part One The Third Part The ‘Agigah and its Rules 1. What is the meaning of ‘Agigah? ‘Aqigah literally means cutting, and the statement ‘‘‘agga walidayhi” (he has been undutiful to his parents) is derived from it. But as a religious term, it means slaughtering a goat on the seventh day of a child’s birth. 2. Proof of its legitimacy AL-Bukhari related that Salman Ibn Amir Ad-Dabbly said that Allah's Messenger if said, “‘Agigah is to be offered for a newly born bay, so slaughter (an animal) for him, and relieve him of harm.” And the collectors of Sunnah related that Samurah said that Allah’s Messenger 2& said, ‘‘“Agigah must be offered for every newly born child to be slaughtered on his seventh day, and he is given a name, and have his hair shaved.” Imam Ahmad and At-Tirmidhi related that ‘Aishah ws said that Allah's Messenger & said, “Two goats- equal in size- are to be slaughtered for every newly born boy and one for every girl.” 3. Scholar’s opinions on its Legitimacy Scholars have three opinions regarding its legitimacy: The first: “Agiga is a Summah and recommended. This is the opinion of Malik, Ash-Shafiti, Ahmad, Ishaq and Aba Thawr, They quoted the above mentioned Hadiths to support their views, and refuted the opinion of those who said that it was obligatory on the bases that: if it were obligatory, it would have been evidently stated in the Shari'ah and the Prophet # would have stated to the Ummah that it is prescribed in a way that gives no excuse to anyone (for not doing it). The Prophet #& linked it to the people’s willingness. He #& said, “Whosoever has a boy born to him, and heGeneral Rules Concerning the New-born Baby —=—=—————————— 49 chose to make a ritual for him, let him do it.” But the fact that the Prophet % did it, does not necessarily mean that it is prescribed, but rather shows that it is recommended. The second: ‘Aqigah is obligatory. This is the opinion of Imam Al-Hasan Al-Basri, Al-Layth Ibn Sa‘d and others. As evidence, they quote what Ishaq Ibn Rahawayh narrated, “The people will be reckoned for ‘Agiga as they will be reckoned for the five prayers”, as well as the Hadith narrated by Al-Hasan quoting Samurah that the Prophet #§ said, ‘“‘Agigah is to be offered for every newly born boy.” They justify their opinion on the grounds that the boy will be prevented from interceding for his parents unless they offered ‘agigah for him, and this supports the view that it is obligatory. ‘The third: denying its legitimacy. This is the opinion of the Ha- nifi scholars, They quote a Hadith narrated by Al-Baihaqi quoting ‘Amr Ibn Shu‘aib’s father quoting his grandfather that Allah’s Messenger &f was asked about ‘agigah, so he said: “I do not like ‘uqitq (disobedience). They also quoted a Hadith narrated by [mam Ahmad quoting Abi Rafi & that Patimah és wanted to slaughter two sheeps for Al-Hasan Ibn Ali, but Allah's Messenger && said to her, “Don't make ‘agigah, but have his hair cut and give the value of its weight in silver to the poor.” So, when Al-Husayn was born she did the same. But the literal meaning of the above- mentioned Hadith asserts that ‘agiqah is a Sunnah and. recom- mended. That is what has been adopted by the majority of scholars. They refuted the Hanifis’ opinion on the grounds that the hadiths quoted by them do not stand as proof for denying the legitimacy of ‘agigah. As for the Hadith narrated by ‘Amr Ibn Shu‘ayb quoting his father and his grandfather. Allah’s Messenger #&§ said, “Ido not like ‘ugitg.” The context and reason of the Prophet's saying it shows$30 Part One that agigah is a Sunnah and recommended, since the wording of the Hadith goes as follows: “Allah’s Messenger # was asked about agigah, he replied, ‘I do not like ‘ugiig’.” It shows that the Prophet 4 hated giving this name to the slaughtered animal. So they said, “Q Allah’s Messenger, we ask about one of us having a child born for him. He said, “Whosoever wishes to make a ritual for his child, let him do so; two equal goats for a boy, and one for a girl.” As for quoting, as proof, the hadith of Abi Rafi* “do not make agigah, but have his hair cut” it does not indicate that agiga reprehensible, since the Prophet #& wanted to do it for his daughter Fatimah is . So he said to her, “Do not make ‘agigah’’, ‘because he has done it for both her sons, and relieved her of this duty. There are so many Hadiths that prove that the Prophet made ‘agigah for both of them, among them are: Abi Dawiid related that Ibn Abbas < said that Allah's Messenger # made ‘agigah for Al-Hasan and Al-Husayn by slaughtering a sheep for each. Yahya Ibn Sa‘id related that ‘Amrah quoted ‘Aishah as saying, “Allah's Messenger # made ‘agigah for Al-Hasan and Al-Husayn on their seventh day. iS We conclude from what has been mentioned above that the ‘agiqah is Sunnah, and is recommended by the majority of Imims and scholars. So if a father had a baby born to him, and he is financially able to implement the Sunnah of Allah’s Messenger 2, he must do it for seeking Allah’s reward, for intensifying the feelings of intimacy and love among his relatives and friends and for taking part in social solidarity. 4. The Preferable Time for ‘Agiqah We have already mentioned the Hadith narrated by Samurah which says, ‘‘agiqah is 10 be offered for each newly born child, on his seventh day, and he is named.” This Hadith indicates that it is recommended to slaughter the ‘agigah on the seventh day. ButGeneral Rules Concerning the New-born Baby —=————_————————— 51 there are some narrations that indicate that it is not obligatory to offer the ‘agigah on the seventh day; it is only recommended to do it on the seventh day. So, if ‘agiqgah were slaughtered on the fourth, eighth, or tenth day, it will do. 5. Is ‘Agigah for a boy like that of a girl's? ‘Agiqah is a recommended Sunnah for both boys and girls alike. This is proved by the Hadith narrated by Imim Ahmad and At- Tirmidhi quoting Umm Karz Al-Kabiyyah that she asked Allah's Messenger 2 about ‘aqigah, he replied, “two goats for a boy, and one for a girl.” This Hadith and those mentioned previously, indicate two principal points: First: boys and girls are the same regarding the legitimacy of ‘agigah. Second: offering two goats for a boy and one for a girl is the opinion of the majority of scholars. Malik held the opinion that ‘agfgah for either a boy or a girl is one goat. 6. Reprehensibility of breaking the bones of ‘Agigah Among the matters that should be observed regarding ‘agigah is not to break a bone of it, whether during slaughtering or eating it, ie. every bone of it should be cut at the joint without breaking it. This is shown by the Hadith narrated by Abi Dawid and attributed to the Prophet #:, “And do not break a bone of it.” The rationale behind this is twofold: First: demonstrating the nobility of feeding and supporting the poor and neighbours by giving them complete big pieces, with no broken bones, and not lacking any part. Second: witnessing a good omen and being optimistic that the newly born child will have complete organs, and strength, since ‘agiqah is considered a sacrifice for the child. 7. General rules related to ‘Agiqah A. Scholars unanimously agree that ‘agigah should entertain the conditions of Udhiyah (sacrifice). The conditions of Udhiyah are:52 Part One 1. To be more than one year old, if it were a sheep or goat. In case the sheep is only six months of age, but big in size to the point that you cannot distinguish it from those over one year old when mixed with them, it is deemed good for ‘agigah. But goats will not do for ‘agigah unless they are more than one year old. 2. To be free from physical defects: blind, one-eyed, lean, or lame, i. one that cannot walk to the slaughterhouse are animals unfit to be ‘agiqah. Also, animals lacking an ear, tail, more than one- third of its fat tail, or most of their teeth, are not fit for ‘agigah. Also, animals born without ears, or ill-minded beasts that do not graze, are not good for ‘agigah. Minor defects that make the animal suitable for ‘agigah are: split ears, broken horns, or slight lameness that does not keep the animal from walking, or slight ill-mindedness that does not keep the animal from grazing, or a limited number of teeth lost, or less than one-third of the ear, tail, or fat tail is lost while the rest remains. 3. Sacrificing a cow or buffalo is not accepted unless it is more than two years old. Likewise, sacrificing a camel is not accepted unless it is more than five years old. B. It is unacceptable for people to share with one another in offering one ‘agigah, for example, of seven people sharing in offering a camel. The rationale of offerring ‘agigah would not be achieved in such a case. C. It is acceptable to substitute a camel or cow for a sheep, provided that it is offered for one child. Some scholars said ‘agigah must be a sheep, according to the Hadiths about off ering ‘agigah. Those who accepted camels and cows for ‘agigah quoted Ibn Al- Mundhir as saying that the Prophet # said, “‘Agigah must be offered for the bay, so shed blood for him”; without stating a certain animal’s blood, so, whatever is slaughtered for the newly born child is sufficient, whether it is a sheep, cow, or camelGeneral Rules Concerning the New-born Baby — 53 D. What applies to Udhiyah applies to ‘agigah, regarding eating of it, giving sadagah and giving gifts of it. A part should be given to the midwife to please her. E, It is recommended that ‘agigah should be assigned to the name of the newly-born child. That is, by saying: “In the name of Allah. This is for you Allah. This is ‘agigah for so and so.” No harm is done if the slaughterer intended to offer ‘agiqah without mentioning the child’s name. 8. What is the legislative rationale for offering ‘Agigah? - A sacrifice with which the child gets closer to Allah # from the first moment he comes into the world - A redemption that protects the child from disasters and epidemies, as Allah redeemed Isma‘il by an animal. - Enabling the child to intercede for his parents. - Showing pleasure and happiness for having a faithful muslim, for which the Prophet 2% will take pride in over other nations on the Last Day. - Strengthening the bonds of friendship and love among the members of society. - Providing a new stream to social solidarity - In addition to other benefits and gains.Part One The Fourth Part Circumcision of the Newly Born Child and its Rules 1, The literal and terminological meaning of circumcision Literally, it means the removal of the foreskin of a male’s genital organ. In religious terminology, it means the round edge underneath the glands, ie. the point of cutting the foreskin, and to which the religious rulings relate. Imam Ahamad, At-Tirmidhi, and An-Nasa’i related that the Prophet { said, “When the two points of circumcision (of the male and the female) meet, then ghusl (purification of the entire body) becomes incumbent.” 2. The Hadiths (evidences) that prove the legitimacy of circumcision Imam Ahmad related in his musnad that ‘Ammér Ibn Yasir said that Allah's Messenger #& said, “Among the practices of fitrah (innate disposition) are: rinsing one's mouth, rinsing one's nose, cutting the moustache, using siwak, clipping the nails, removing the hair from the armpits, shaving the pubic hair and cireumeision.” Abt Hurairah related that Allah’s Messenger #§ said, “Five practices are characteristics of fitrah: Circumcision, shaving the pubic hair, cutting the moustache, clipping the nails, and the removal of the armpit hair.” 3. Is circumcision obligatory or Sunnah? Al-Hasan Al-Basri, Imam Abi Hanifah, and some Hanabilites say that it is Suanah (i.e. optional). Their proof for saying so is what Ahmad related from Shaddad Ibn Aws said that the Prophet & said, “Circumcision is a Sunnah for men, and an honour for women”, as well as the fact that Allah’s Messenger 2 has combined circumcision with other Sunan such as using siwdk for cleaning one’s teeth, and rinsing one’s mouth and others. So this proves that circumcision is Sunnah and not compulsory. Also among their proofs is what Al-Hasan Al-Basri said, “Many people